Friday, November 26, 2010

The following is an example of Rome's claim of "unbroken succession" - provided by pope John Paul II:

Nevertheless, the Roman Pontiffs have exercised their authority in Rome and, according to the conditions and opportunities of the times, have done so in wider and even universal areas, by virtue of their succeeding Peter. Written documents do not tell us how this succession occurred in the first link connecting Peter with the series of the bishops of Rome. It can be deduced, however, by considering everything that Pope Clement states in the letter cited above regarding the appointment of the first bishops and their successors. After recalling that the apostles, "preaching in the countryside and the cities, experienced their first fruits in the Spirit and appointed them bishops and deacons of future believers" (42, 4), St. Clement says in detail that, in order to avoid future conflicts regarding the episcopal dignity, the apostles "appointed those whom we said and then ordered that, after they had died, other proven men would succeed them in their ministry" (44, 2). The historical and canonical means by which that inheritance is passed on to them can change, and have indeed changed. But over the centuries, an unbroken chain links that transition from Peter to his first successor in the Roman See.

This is a typical claim we hear from Roman Catholics all the time. It sounds great - but is either simply untrue, or totally meaningless. Before we get to the claim itself, look at the wind-up for the claim.

John Paul 2 asserts: "The historical and canonical means by which that inheritance is passed on to them can change, and have indeed changed." Let's be blunt, the reason he thinks it "can change," is the fact that way by which Roman bishops have been appointed has been repeatedly changed. There's no Biblical teaching that the way by which bishops are appointed can change. In fact, if the way by which Roman bishops hadn't changed over the years, we'd probably be told that it was an apostolic tradition that cannot be changed. That's simply an artifact of not having a single, written rule of faith.

But that's only a small part of the reason why the "unbroken chain" claim is bogus. In other words, the fact that they pick bishops today in a way that is different from 100 years ago or 1000 years ago, each of which is different from what is now (100 years ago, there was not an age limit for voting cardinals, and 1000 years ago, there was no college of cardinals) is only one aspect. That's the aspect of the mode of succession. The mode has been broken. Roman bishops are not appointed the way they used to be - and consequently when we hear about an "unbroken chain," it cannot mean that the mechanism of succession itself is unbroken.

Another aspect, and perhaps a bigger one, is the problem of what it would take to make the chain "broken."

Is it time?Ask your Roman Catholic friends (and they are welcome to answer here) how much of a gap would constitute a break. The current way of picking new bishops of Rome necessarily involves there being gaps between the reign of popes. It's not like the British monarchy, where as soon as one monarch dies, a new monarch is automatically apparent because of the rules of hereditary succession.

Thus, there are always gaps and breaks in the chain. There was a time period that elapsed between the death of John Paul II and the election of Joseph Ratzinger (who became known as Benedict XVI).

But there is no actual standard of what gap of time is acceptable, and what gap would break succession. Thus, it is simply impossible to say what gap is acceptable. For example, according to a typical list of popes (example) there was no pope during the whole years 259, 305-307, 639, 1242, 1269-1270, 1293, 1315, and 1416, not to mention the many partial years. That's over a half dozen breaks of over a year.

Being deposed? Benedict IX was deposed twice and restored. His biography states:

The nephew of his two immediate predecessors, Benedict IX was a man of very different character to either of them. He was a disgrace to the Chair of Peter. Regarding it as a sort of heirloom, his father Alberic placed him upon it when a mere youth ... .

It goes on to relate:

Taking advantage of the dissolute life he was leading, one of the factions in the city drove him from it (1044) amid the greatest disorder, and elected an antipope (Sylvester III) in the person of John, Bishop of Sabina (1045 -Ann. Romani, init. Victor, Dialogi, III, init.). Benedict, however, succeeded in expelling Sylvester the same year; but, as some say, that he might marry, he resigned his office into the hands of the Archpriest John Gratian for a large sum. John was then elected pope and became Gregory VI (May, 1045). Repenting of his bargain, Benedict endeavoured to depose Gregory. This resulted in the intervention of King Henry III. Benedict, Sylvester, and Gregory were deposed at the Council of Sutri (1046) and a German bishop (Suidger) became Pope Clement II. After his speedy demise, Benedict again seized Rome (November, 1047), but was driven from it to make way for a second German pope, Damasus II (November, 1048).

Being outrageously sinful? Alexander VI was another pope who allegedly obtained his position through simony, but that's not perhaps the worst of it. He not only openly acknowledged his children (yes, of course he was not married), but even used his political strength to try either to benefit or exploit them. A very favorable Roman biography of him touches on the matter in this delicate way:

Notwithstanding these and similar actions, which might seem to entitle him to no mean place in the annals of the papacy, Alexander continued as Pope the manner of life that had disgraced his cardinalate (Pastor, op. cit., III, 449 152). A stern Nemesis pursued him till death in the shape of a strong parental affection for his children.

It goes on to say:

An impartial appreciation of the career of this extraordinary person must at once distinguish between the man and the office. "An imperfect setting", says Dr. Pastor (op. cit., III, 475), "does not affect the intrinsic worth of the jewel, nor does the golden coin lose its value when it passes through impure hands. In so far as the priest is a public officer of a holy Church, a blameless life is expected from him, both because he is by his office the model of virtue to whom the laity look up, and because his life, when virtuous, inspires in onlookers respect for the society of which he is an ornament. But the treasures of the Church, her Divine character, her holiness, Divine revelation, the grace of God, spiritual authority, it is well known, are not dependent on the moral character of the agents and officers of the Church. The foremost of her priests cannot diminish by an iota the intrinsic value of the spiritual treasures confided to him." There have been at all times wicked men in the ecclesiastical ranks. Our Lord foretold, as one of its severest trials, the presence in His Church not only of false brethren, but of rulers who would offend, by various forms of selfishness, both the children of the household and "those who are without". Similarly, He compared His beloved spouse, the Church, to a threshing floor, on which fall both chaff and grain until the time of separation. The most severe arraignments of Alexander, because in a sense official, are those of his Catholic contemporaries, Pope Julius II (Gregorovius, VII, 494) and the Augustinian cardinal and reformer, Aegidius of Viterbo, in his manuscript "Historia XX Saeculorum", preserved at Rome in the Bibliotheca Angelica. The Oratorian Raynaldus (d. 1677), who continued the semi-official Annals of Baronius, gave to the world at Rome (ad an. 1460, no. 41) the above-mentioned paternal but severe reproof of the youthful Cardinal by Pius II, and stated elsewhere (ad an. 1495, no. 26) that it was in his time the opinion of historians that Alexander had obtained the papacy partly through money and partly through promises and the persuasion that he would not interfere with the lives of his electors. Mansi, the scholarly Archbishop of Lucca editor and annotator of Raynaldus, says (XI, 4155) that it is easier to keep silence than to write write moderation about this Pope. The severe judgment of the late Cardinal Hergenröther, in his "Kirchengeschichte", or Manual of Church History (4th. ed., Freiburg, 1904, II, 982-983) is too well known to need more than mention.

So little have Catholic historians defended him that in the middle of the nineteenth century Cesare Cantù could write that Alexander VI was the only Pope who had never found an apologist.

Needing an Ecumenical Council to Jump-Start it? Among the tasks of the Council of Constance (considered the 15th Ecumenical Council by the Roman church) was to, in effect, decide who got to be pope, thereby ending a three-way dispute that had been on-going (link to discussion of council from a Roman Catholic perspective).

How much more broken could it really get? I guess the things above could have happened more often or for longer periods of time - but is that really the appropriate measure of things? I think the short answer is that the claim of an "unbroken chain" of succession is just hot air - an empty claim supported by nothing but the wishful thinking of those who support Rome.

Wednesday, November 24, 2010

Over at the GreenBaggins blog, in a comment box, Roman Catholic Bryan Cross wrote:

If we deny that the Church has such a gift [a gift (or charism) of infallibility in matters of faith and morals], then we are left with a subjective, individualistic, “changes hearts” criterion of canonicity, and such a subjective criterion is, as you say, bogus.

The Roman church did not claim to infallibly define the canon of Scripture before Trent, and yet people (both in the Roman communion and outside it) felt perfectly comfortable having a fallible canon. It worked for over 1500 years.

Ignatius was satisfied with a canon that was not based on a church having a gift of infallibility. So were all the church fathers and all the medieval theologians.

The North African councils produced a canon themselves rather than attempting to seek an ecumenical decision on the question. Before them, Athanasius provided a list of the canon of Scripture without even relying on a church council!

And then, after the Reformation comes along, Trent tries to infallibly define the canon. And when they define it, they contradict two leading cardinals of the immediately previous generation (Cardinals Ximenez and Cajetan) - cardinals who affirmed Jerome's (and the Protestants') canon.

II. Analogical Counter-Example

What Bryan is arguing for on the level of books is also an issue with respect to parts of books - to the issue of the text of the books themselves. Is the story of the woman found in adultery in the original text? Is the famous passage in 1 John 5:7-8 part of the original text?

Bryan could try to argue that "If we deny that the Church has such a gift [a gift (or charism) of infallibility in matters of faith and morals], then we are left with a subjective, individualistic, “changes hearts” criterion of [textual authenticity], and such a subjective criterion is, as you say, bogus."

But it should be readily apparent that one can have a knowledge of the text of Scripture and reach conclusions of textual authenticity without resorting to completely subjective and individualistic exercises of authority.

Trent itself originally attempted to define not only the books themselves but also the parts of books (with a focus on things like the apocryphal additions to Daniel and Esther). However, Rome has subsequently issued a New Vulgate that does not entirely follow the text of the Clementine Vulgate.

III. Logical Analysis

Obviously, the portion of Bryan's comment I've quoted above is simply a fragment of a larger argument. As such, it is a little informal. On the one hand, we could simply insist that Bryan should formalize his argument. However, until he does so, we can explore his argument in the form in which it has been presented.

As presented, it seems to suggest that there are really only two options:

1) Infallible Church2) Subjective, Individualistic Judgment

This set is not well-defined. At least, it does not appear to be well-defined.

Is our knowledge of the facts of history generally simply a matter of subjective, individualistic judgment? Is our knowledge of which books Homer wrote the domain of subjective, individualistic judgment? Is our knowledge of which are the previous presidents of the United States merely a matter of subjective, individualistic judgment?

Unless the words "subjective" and "individualistic" are simply epithets (which is a real possibility), then there is a third way - a way in which we conclude that historical facts (God inspiring 66 books, Homer composing two epic poems, 40+ men becoming president of the U.S.) are true, without either resorting to subjective, individualistic means or relying on an infallible church.

One of the areas of teaching relates to the fact that the elect, upon regeneration, are sheep that hear the voice of the shepherd:

John 10:16 And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd.

John 10:27 My sheep hear my voice, and I know them, and they follow me:

Psalm 95:7-9 For he is our God; and we are the people of his pasture, and the sheep of his hand. To day if ye will hear his voice,harden not your heart, as in the provocation, and as in the day of temptation in the wilderness: when your fathers tempted me, proved me, and saw my work.

Bryan cannot deny that the Scriptures are the voice of the Shepherd, and consequently we conclude that the elect will recognize and follow the Scripture. This does not mean that they will always do this perfectly. They remain human and fallible. There have been great men of God who have erred with respect either to rejecting an inspired book or accepting as inspired a book that is not.

Deuteronomy 33:3 Yea, he loved the people; all his saints are in thy hand: and they sat down at thy feet; every one shall receive of thy words.

John 17:8 For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me.

1 Thessalonians 2:13 For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe.

The point here is that the people of God do receive the Word of God. That's true whether it is in preached form (as in a sermon that conveys the Word of God) or in written form (principally in the Scriptures).

This recognition of God's word for what it is, a recognition that the Holy Spirit gives to all believers to a greater or lesser degree, does not translate into an infallible ability. The Thessalonians were fallible human beings. Nevertheless, they were able to receive Paul's message for what it was. According to the same principle, we can receive the Scriptures for what they are.

Tuesday, November 23, 2010

Ever wonder what people thought about the Antichrist before Luther came along and pounded on the chapel door at Wittenberg? The following is a table extracted (with kind permission of Pastor Grassley) from a longer pdf document available at the link (link). I have not independently verified this information.

One of the alleged errors condemned by Rome is this: "All whom God wishes to save through Christ, are infallibly saved." (see discussion here)

But Scripture says:

John 6:39 And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day.

Romans 9:18 Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.

Daniel 4:35 And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou?

Who should I believe? Rome or the Bible? Rome denies God's omnipotence in salvation, whereas Scripture affirms it. With Scripture, I gladly affirm that All whom God wishes to save through Christ, are infallibly saved.

Sunday, November 21, 2010

Some of Rome's rejections of Scriptural truth are more clear than others. One particularly clear set of examples comes from the dogmatic Constitution, "Unigenitus,"dated Sept. 8, 1713, and authorized by Clement XI. I've previously posted a full list of the 101 "errors" condemned (link to full list).

There many alleged errors identified. I've taken the liberty to highlight a few of them. Remember, these are what the Roman church has officially proclaimed to be errors.

Scripture

79. It is useful and necessary at all times, in all places, and for every kind of person, to study and to know the spirit, the piety, and the mysteries of Sacred Scripture.

80. The reading of Sacred Scripture is for all.

81. The sacred obscurity of the Word of God is no reason for the laity to dispense themselves from reading it.

82. The Lord's Day ought to be sanctified by Christians with readings of pious works and above all of the Holy Scriptures. It is harmful for a Christian to wish to withdraw from this reading.

83. It is an illusion to persuade oneself that knowledge of the mysteries of religion should not be communicated to women by the reading of Sacred Scriptures. Not from the simplicity of women, but from the proud knowledge of men has arisen the abuse of the Scriptures, and have heresies been born.

84. To snatch away from the hands of Christians the New Testament, or to hold it closed against them by taking away from them the means of understanding it, is to close for them the mouth of Christ.

85. To forbid Christians to read Sacred Scripture, especially the Gospels, is to forbid the use of light to the sons of light, and to cause them to suffer a kind of excommunication.

The Power of God in Salvation

30. All whom God wishes to save through Christ, are infallibly saved.

31. The desires of Christ always have their effect; He brings peace to the depth of hearts when He desires it for them.

Particular Redemption

32. Jesus Christ surrendered Himself to death to free forever from the hand of the exterminating angel, by His blood, the first born, that is, the elect.

Justification by Faith that Works through Love

51. Faith justifies when it operates, but it does not operate except through charity.

Faith as the Gift of God

69. Faith, practice of it, increase, and reward of faith, all are a gift of the pure liberality of God.

The Church

72. A mark of the Christian Church is that it is catholic, embracing all the angels of heaven, all the elect and the just on earth, and of all times.

73. What is the Church except an assembly of the sons of God abiding in His bosom, adopted in Christ, subsisting in His person, redeemed by His blood, living in His spirit, acting through His grace, and awaiting the grace of the future life?

74. The Church or the whole Christ has the Incarnate Word as head, but all the saints as members.

75. The Church is one single man composed of many members, of which Christ is the head, the life, the subsistence and the person; it is one single Christ composed of many saints, of whom He is the sanctifier.

Total Depravity

38. Without the grace of the Liberator, the sinner is not free except to do evil.

39. The will, which grace does not anticipate, has no light except for straying, no eagerness except to put itself in danger, no strength except to wound itself, and is capable of all evil and incapable of all good.

40. Without grace we can love nothing except to our own condemnation.

41. All knowledge of God, even natural knowledge, even in the pagan philosophers, cannot come except from God; and without grace knowledge produces nothing but presumption, vanity, and opposition to God Himself, instead of the affections of adoration, gratitude, and love.

42. The grace of Christ alone renders a man fit for the sacrifice of faith; without this there is nothing but impurity, nothing but unworthiness.

48. What else can we be except darkness, except aberration, and except sin, without the light of faith, without Christ, and without charity?

The Absolute Necessity of Grace

1. What else remains for the soul that has lost God and His grace except sin and the consequences of sin, a proud poverty and a slothful indigence, that is, a general impotence for labor, for prayer, and for every good work?

2. The grace of Jesus Christ, which is the efficacious principle of every kind of good, is necessary for every good work; without it, not only is nothing done, but nothing can be done.

5. When God does not soften a heart by the interior unction of His grace, exterior exhortations and graces are of no service except to harden it the more.

9. The grace of Christ is a supreme grace, without which we can never confess Christ, and with which we never deny Him.

The Irresistibility of Grace

10. Grace is the working of the omnipotent hand of God, which nothing can hinder or retard.

11. Grace is nothing else than the omnipotent Will of God, ordering and doing what He orders.

12. When God wishes to save a soul, at whatever time and at whatever place, the undoubted effect follows the Will of God.

13. When God wishes to save a soul and touches it with the interior hand of His grace, no human will resists Him.

14. Howsoever remote from salvation an obstinate sinner is, when Jesus presents Himself to be seen by him in the salutary light of His grace, the sinner is forced to surrender himself, to have recourse to Him, and to humble himself, and to adore his Savior.

15. When God accompanies His commandment and His eternal exhortation by the unction of His Spirit and by the interior force of His grace, He works that obedience in the heart that He is seeking.

16. There are no attractions which do not yield to the attractions of grace, because nothing resists the Almighty.

17. Grace is that voice of the Father which teaches men interiorly and makes them come to Jesus Christ; whoever does not come to Him, after he has heard the exterior voice of the Son, is in no wise taught by the Father.

Unjust Excommunication

91. The fear of an unjust excommunication should never hinder us from fulfilling our duty; never are we separated from the Church, even when by the wickedness of men we seem to be expelled from it, as long as we are attached to God, to Jesus Christ, and to the Church herself by charity.

92. To suffer in peace an excommunication and an unjust anathema rather than betray truth, is to imitate St. Paul; far be it from rebelling against authority or of destroying unity.

Yes, folks, those are things that Rome has officially taught are errors - yet many of these teachings are the truth, as I think will be obvious to most of those reading.

The following document contains excerpts from Denzinger's Sources of Catholic Dogma (first part)(second part). The first number is the number from Denzinger's English translation, the second number is the number of the identified "error" in the document.

1351 (Sec. 3) 1. What else remains for the soul that has lost God and His grace except sin and the consequences of sin, a proud poverty and a slothful indigence, that is, a general impotence for labor, for prayer, and for every good work?

1352 2. The grace of Jesus Christ, which is the efficacious principle of every kind of good, is necessary for every good work; without it, not only is nothing done, but nothing can be done.

1353 3. In vain, O Lord, do You command, if You do not give what you command.

1354 4. Thus, O Lord, all things are possible to him for whom You make all things possible by effecting those same things in him.

1355 5. When God does not soften a heart by the interior unction of His grace, exterior exhortations and graces are of no service except to harden it the more.

1356 6. The difference between the Judaic dispensation and the Christian is this, that in the former God demanded flight from sin and a fulfillment of the Law by the sinner, leaving him in his own weakness; but in the latter, God gives the sinner what He commands, by purifying him with His grace.

1357 7. What advantage was there for a man in the old covenant, in which God left him to his own weakness, by imposing on him His law? But what happiness is it not to be admitted to a convenant in which God gives us what He asks of us?

1358 8. But we do not belong to the new covenant, except in so far as we are participators in that new grace which works in us that which God commands us.

1359 9. The grace of Christ is a supreme grace, without which we can never confess Christ, and with which we never deny Him.

1360 10. Grace is the working of the omnipotent hand of God, which nothing can hinder or retard.

1361 11. Grace is nothing else than the omnipotent Will of God, ordering and doing what He orders.

1362 12. When God wishes to save a soul, at whatever time and at whatever place, the undoubted effect follows the Will of God.

1363 13. When God wishes to save a soul and touches it with the interior hand of His grace, no human will resists Him.

1364 14. Howsoever remote from salvation an obstinate sinner is, when Jesus presents Himself to be seen by him in the salutary light of His grace, the sinner is forced to surrender himself, to have recourse to Him, and to humble himself, and to adore his Savior.

1365 15. When God accompanies His commandment and His eternal exhortation by the unction of His Spirit and by the interior force of His grace, He works that obedience in the heart that He is seeking.

1366 16. There are no attractions which do not yield to the attractions of grace, because nothing resists the Almighty.

1367 17. Grace is that voice of the Father which teaches men interiorly and makes them come to Jesus Christ; whoever does not come to Him, after he has heard the exterior voice of the Son, is in no wise taught by the Father.

1368 18. The seed of the word, which the hand of God nourishes, always brings forth its fruit.

1369 19. The grace of God is nothing else than His omnipotent Will; this is the idea which God Himself gives us in all His Scriptures.

1370 20. The true idea of grace is that God wishes Himself to be obeyed by us and He is obeyed; He commands, and all things are done; He speaks as the Lord, and all things are obedient to Him.

1371 21. The grace of Jesus Christ is a strong, powerful, supreme, invincible grace, that is, the operation of the omnipotent Will, the consequence and imitation of the operation of God causing the incarnation and the resurrection of His Son.

1372 22. The harmony of the all powerful operation of God in the heart of man with the free consent of man's will is demonstrated, therefore, to us in the Incarnation, as in the fount and archetype of all other operations of mercy and grace, all of which are as gratuitous and as dependent on God as the original operation itself.

1373 23. God Himself has taught us the idea of the omnipotent working of His grace, signifying it by that operation which produces creatures from nothing and which restores life to the dead.

1374 24. The right idea which the centurion had about the omnipotence of God and of Jesus Christ in healing bodies by a single act of His will, [Matt. 8:8] is an image of the idea we should have about the omnipotence of His grace in healing souls from cupidity.

1375 25. God illumines the soul, and heals it, as well as the body, by His will only; He gives orders and He is obeyed.

1376 26. No graces are granted except through faith.

1377 27. Faith is the first grace and the source of all others.

1378 28. The first grace which God grants to the sinner Is the remission of sin.

1379 29. Outside of the Church, no grace is granted.

1380 30. All whom God wishes to save through Christ, are infallibly saved.

1381 31. The desires of Christ always have their effect; He brings peace to the depth of hearts when He desires it for them.

1382 32. Jesus Christ surrendered Himself to death to free forever from the hand of the exterminating angel, by His blood, the first born, that is, the elect.

1383 33. Ah, how much one ought to renounce earthly goods and himself for this, that he may have the confidence of appropriating, so to speak, Christ Jesus to himself, His love, death, and mysteries, as St. Paul does, when he says: "He who loved me, and delivered Himself for me" [Gal.2:20].

1384 34. The grace of Adam produced nothing except human merit.

1385 35. The grace of Adam is a consequence of creation and was due to his whole and sound nature.

1386 36. The essential difference between the grace of Adam and of his state of innocence and Christian grace, is that each one would have received the first in his own person, but the second is not received except in the person of the risen Jesus Christ to whom we are united.

1387 37. The grace of Adam by sanctifying him in himself was proportionate to him; Christian grace, by sanctifying us in Jesus Christ, is omnipotent, and worthy of the Son of God.

1388 38. Without the grace of the Liberator, the sinner is not free except to do evil.

1389 39. The will, which grace does not anticipate, has no light except for straying, no eagerness except to put itself in danger, no strength except to wound itself, and is capable of all evil and incapable of all good.

1390 40. Without grace we can love nothing except to our own condemnation.

1391 41. All knowledge of God, even natural knowledge, even in the pagan philosophers, cannot come except from God; and without grace knowledge produces nothing but presumption, vanity, and opposition to God Himself, instead of the affections of adoration, gratitude, and love.

1392 42. The grace of Christ alone renders a man fit for the sacrifice of faith; without this there is nothing but impurity, nothing but unworthiness.

1393 43. The first effect of baptismal grace is to make us die to sin so that our spirit, heart, and senses have no more life for sin than a dead man has for the things of the world.

1394 44. There are but two loves, from which all our volitions and actions arise: love of God, which does all things because of God and which God rewards; and the love with which we love ourselves and the world, which does not refer to God what ought to be referred to Him, and therefore becomes evil.

1395 45. When love of God no longer reigns in the heart of sinners, it needs must be that carnal desire reign in it and corrupt all of its actions.

1396 46. Cupidity or charity makes the use of the senses good or evil.

1397 47. Obedience to the law ought to flow from the source, and this source is charity. When the love of God is the interior principle of obedience and the glory of God is its end, then that is pure which appears externally; otherwise, it is but hypocrisy and false justice.

1398 48. What else can we be except darkness, except aberration, and except sin, without the light of faith, without Christ, and without charity?

1399 49. As there is no sin without love of ourselves, so there is no good work without love of God.

1400 50. In vain we cry out to God: MyFather,if it is not the spirit of charity which cries out.

1401 51. Faith justifies when it operates, but it does not operate except through charity.

1402 52. All other means of salvation are contained in faith as in their own germ and seed; but this faith does not exist apart from love and confidence.

1403 53. Only charity in the Christian way makes (Christian actions) through a relation to God and to Jesus Christ.

1404 54. It is charity alone that speaks to God; it alone that God hears.

1405 55. God crowns nothing except charity; he who runs through any other incentive or any other motive, runs in vain.

1418 68. The goodness of God has shortened the road to salvation, by enclosing all in faith and in prayers.

1419 69. Faith, practice of it, increase, and reward of faith, all are a gift of the pure liberality of God.

1420 70. Never does God afflict the innocent; and afflictions always serve either to punish the sin or to purify the sinner.

1421 71. For the preservation of himself man can dispense himself from that law which God established for his use.

1422 72. A mark of the Christian Church is that it is catholic, embracing all the angels of heaven, all the elect and the just on earth, and of all times.

1423 73. What is the Church except an assembly of the sons of God abiding in His bosom, adopted in Christ, subsisting in His person, redeemed by His blood, living in His spirit, acting through His grace, and awaiting the grace of the future life?

1424 74. The Church or the whole Christ has the Incarnate Word as head, but all the saints as members.

1425 75. The Church is one single man composed of many members, of which Christ is the head, the life, the subsistence and the person; it is one single Christ composed of many saints, of whom He is the sanctifier

1426 76. There is nothing more spacious than the Church of God; because all the elect and the just of all ages comprise it.

1427 77. He who does not lead a life worthy of a son of God and a member of Christ, ceases interiorly to have God as a Father and Christ as a head.

1428 78. One is separated from the chosen people, whose figure was the Jewish people, and whose head is Jesus Christ, both by not living according to the Gospel and by not believing in the Gospel.

1429 79. It is useful and necessary at all times, in all places, and for every kind of person, to study and to know the spirit, the piety, and the mysteries of Sacred Scripture.

1430 80. The reading of Sacred Scripture is for all.

1431 81. The sacred obscurity of the Word of God is no reason for the laity to dispense themselves from reading it.

1432 82. The Lord's Day ought to be sanctified by Christians with readings of pious works and above all of the Holy Scriptures. It is harmful for a Christian to wish to withdraw from this reading.

1433 83. It is an illusion to persuade oneself that knowledge of the mysteries of religion should not be communicated to women by the reading of Sacred Scriptures. Not from the simplicity of women, but from the proud knowledge of men has arisen the abuse of the Scriptures, and have heresies been born.

1434 84. To snatch away from the hands of Christians the New Testament, or to hold it closed against them by taking away from them the means of understanding it, is to close for them the mouth of Christ.

1435 85. To forbid Christians to read Sacred Scripture, especially the Gospels, is to forbid the use of light to the sons of light, and to cause them to suffer a kind of excommunication.

1436 86. To snatch from the simple people this consolation of joining their voice to the voice of the whole Church is a custom contrary to the apostolic practice and to the intention of God.

1437 87. A method full of wisdom, light, and charity is to give souls time for bearing with humility, and for experiencing their state of sin, for seeking the spirit of penance and contrition, and for beginning at least to satisfy the justice of God, before they are reconciled.

1438 88. We are ignorant of what sin is and of what true penance is, when we wish to be restored at once to the possession of the goods of which sin has despoiled us, and when we refuse to endure the confusion of that separation.

1439 89. The fourteenth step in the conversion of a sinner is that, after he has already been reconciled, he has the right of assisting at the Sacrifice of the Church.

1440 90. The Church has the authority to excommunicate, so that it may exercise it through the first pastors with the consent, at least presumed, of the whole body.

1441 91. The fear of an unjust excommunication should never hinder us from fulfilling our duty; never are we separated from the Church, even when by the wickedness of men we seem to be expelled from it, as long as we are attached to God, to Jesus Christ, and to the Church herself by charity.

1442 92. To suffer in peace an excommunication and an unjust anathema rather than betray truth, is to imitate St. Paul; far be it from rebelling against authority or of destroying unity.

1443 93. Jesus sometimes heals the wounds which the precipitous haste of the first pastors inflicted without His command. Jesus restored what they, with inconsidered zeal, cut off.

1444 94. Nothing engenders a worse opinion of the Church among her enemies than to see exercised there an absolute rule over the faith of the faithful, and to see divisions fostered because of matters which do not violate faith or morals.

1445 95. Truths have descended to this, that they are, as it were, a foreign tongue to most Christians, and the manner of preaching them is, as it were, an unknown idiom, so remote is the manner of preaching from the simplicity of the apostles, and so much above the common grasp of the faithful; nor is there sufficient advertence to the fact that this defect is one of the greatest visible signs of the weakening of the Church and of the wrath of God on His sons.

1446 96. God permits that all powers be opposed to the preachers of truth, so that its victory cannot be attributed to anyone except to divine grace.

1447 97. Too often it happens that those members, who are united to the Church more holily and more strictly, are looked down upon, and treated as if they were unworthy of being in the Church, or as if they were separated from Her; but, "the just man liveth by faith" [Rom. 1:17], and not by the opinion of men.

1448 98. The state of persecution and of punishment which anyone endures as a disgraceful and impious heretic, is generally the final trial and is especially meritorious, inasmuch as it makes a man more conformable to Jesus Christ.

1449 99. Stubbornness, investigation, and obstinacy in being unwilling either to examine something or to acknowledge that one has been deceived, daily changes into an odor, as it were, of death, for many people, that which God has placed in His Church to be an odor of life within it, for instance, good books, instructions, holy examples, etc.

1450 100 Deplorable is the time in which God is believed to be honored by persecution of the truth and its disciples! This time has come. . . . To be considered and treated by the ministers of religion as impious and unworthy of all commerce with God, as a putrid member capable of corrupting everything in the society of saints, is to pious men a more terrible death than the death of the body. In vain does anyone flatter himself on the purity of his intentions and on a certain zeal for religion, when he persecutes honest men with fire and sword, if he is blinded by his own passion or carried away by that of another on account of which he does not want to examine anything. We frequently believe that we are sacrificing an impious man to God, when we are sacrificing a servant of God to the devil.

1451 101. Nothing is more opposed to the spirit of God and to the doctrine of Jesus Christ than to swear common oaths in Church, because this is to multiply occasions of perjury, to lay snares for the weak and inexperienced, and to cause the name and truth of God to serve sometimes the plan of the wicked.

Declared and condemnedas false, captious, evil-sounding, offensive to pious ears, scandalous, pernicious, rash, injurious to the Church and her practice, insulting not only to the Church but also the secular powers, seditious, impious, blasphemous, suspected of heresy, and smacking of heresy itself, and, besides, favoring heretics and heresies, and also schisms, erroneous, close to heresy, many times condemned, and finally heretical, clearly renewing many heresies respectively and most especially those which are contained in the infamous propositions of Jansen, and indeed accepted in that sense in which these have been condemned.

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